THE CLEMENTINE HOMILIES

HOMILY XIX

CHAP. I.--SIMON UNDERTAKES TO PROVE THAT THE CREATOR OF THE WORLD IS NOT BLAMELESS.

THE next
day Peter came forth earlier than usual; and seeing Simon with many others
waiting for him,
he saluted
the multitude, and began to discourse. But
no sooner did he begin than Simon interrupted him, and said: "Pass by
these long introductions of yours, and answer directly the questions I put
to you. Since I perceive that you(1) (as I know from what I heard at the beginning,
that you have no other purpose, than by every contrivance to show that the
Creator himself is alone the blameless God),--since, as I said, I perceive
that you have such a decided desire to maintain this, that you venture to declare
to be false some portions of the Scriptures that clearly speak against him,
for this reason I have determined to-day to prove that it is impossible that
he, being the Creator of all, should be blameless. But thus proof I can now
begin, if you reply to the questions which I put to you.

CHAP. II.--THE EXISTENCE OF THE DEVIL AFFIRMED.

"Do you maintain that there is any prince of evil or not?(1) For if you
say that there is not, I can prove to you from many statements, and those too
of your teacher, that there is; but if you honestly allow that the evil one
exists, then I shall speak in accordance with this belief." And Peter
said: "It is impossible for me to deny the assertion of my Teacher. Wherefore
I allow that the evil one exists, because my Teacher, who spoke the truth in
all things, has frequent]y asserted that he exists. For instance, then, he
acknowledges that he conversed with Him, and tempted Him for forty days.(2)
And I know that He has said somewhere else. 'If Satan casts out Satan, he is
divided against' himself: how then is his kingdom to stand?'(3) And He pointed
out that He saw the evil one like lightning falling down from heaven.(4) And
elsewhere He said, 'He who sowed the bad seed is the devil.'(5) And again,
'Give no pretext to the evil one.' Moreover, in giving advice, He said, 'Let
your yea be and be yea, and your nay nay; for what is more than these is of
the evil one.'(7) Also, in the prayer which He delivered to us, we have it
said, 'Deliver its from the evil one.'(8) And in another place, He promised
that He would say to those who are impious, 'Go ye into outer darkness, which
the Father prepared for the devil and his angels.'(9) And not to prolong this
statement further, I know that my Teacher often said that there is an evil
one. Wherefore I also agree in thinking that he exists. If, then, in future
you have anything to say in accordance with this belief, say it, as you promised."

CHAP. III.--PETER REFUSES TO DISCUSS CERTAIN QUESTIONS IN REGARD TO THE DEVIL.

And Simon
said: "Since, then, you have honestly confessed, on the testimony
of the Scriptures that the evil one exists, state to us how he has come into
existence, if indeed he has come into existence, and by whom, and why."(10)
And Peter said: "Pardon me, Simon, if I do not dare to affirm what has
not been written. But if you say that it has been written, prove it. But if,
since it has not been written, you cannot prove it, why, should we run risk
in stating our opinions in regard to what has not been written? For if we discourse
too daringly in regard to God, it is either because we do not believe that
we shall be judged, or that we shall be judged only in respect to that which
we do, but not also in regard to what we believe and speak."(11) But Simon,
understanding that Peter referred to his own madness, said: "Permit me
to run the risk; but do not you make what you assert to be blasphemy a pretext
for retiring. For I perceive that you wish to withdraw, in order that you may
escape refutation before the masses, sometimes as if you were afraid to listen
to blasphemies, and at other times by maintaining that, as nothing has been
written as to how, and by whom, and why the evil one came into existence, we
ought not to dare to assert more than the Scripture. Wherefore also as a pious
man you affirm this only, that he exists. But by these contrivances you deceive
yourself, not knowing that, if it is blasphemy to inquire accurately regarding
the evil one, the blame rests with me, the accuser, and not with you, the defender
of God. And if the subject inquired into is not in Scripture,(12) and on this
account you do not wish to inquire into it, there are some satisfactory methods
which can prove to you what is Sought not less effectively than the Scriptures.
For instance, must it not be the case that the evil one, who you assert exists,
is either originated or unoriginated?"(13)

CHAP. IV.--SUPPOSITIONS IN REGARD TO THE DEVIL'S ORIGIN.

And Peter
said: "It must be so." And Simon: "Therefore,
if he is originated, he has been made by that very God who made all things,
being
either born as an animal, or sent forth substantially, and resulting from an
external mixture of elements. For either(14) the matter, being living or lifeless,
from which he was made was outside of Him,(15) or he came into being through
God Himself, or through his own self, or he resulted from things non-existent,
or he is a mere relative thing, or he always existed. Having thus, as I think,
clearly, pointed out all the possible ways by which we may find him, in going
along some one of these we must find him. We must therefore go along each one
of these in search of his origin; and when we find him who is his author, we
must perceive that he is to blame. Or how does the matter seem to you?"

CHAP. V.--GOD NOT DESERVING OF BLAME IN PERMITTING THE EXISTENCE OF THE DEVIL.

And Peter
said: "It
is my opinion that, even if it be evident that he was made by God, the Creator
who made him should not be blamed; for it might
perchance be found that the service he performs(1) was an absolute necessity.
But if, on the other hand, it should be proved that he was not created, inasmuch
as he existed for ever, not even is the Creator to be blamed in this respect,
since He is better than all others, even if He has not been able to put an
end to a being who had no beginning, because his nature did not admit of it;
or if, being able, He does not make away with him, deeming it unjust to put
an end to that which did not receive a beginning, and pardoning that which
was by nature wicked, because he could not have become anything else, even
if he were to wish to do so.(2) But if, wishing to do good, He is not able,
even in this case He is good in that He has the will, though He has not the
power; and while He has not the power, He is yet the most powerful of all,
in that the power is not left to another. But if there is some other that is
able, and yet does not accomplish it, it must be allowed that, in so far as,
being able, he does not accomplish it, he is wicked in not putting an end to
him, as if he took pleasure in the deeds done by him. But if not even he is
able, then he is better who, though unable, is yet not unwilling to benefit
us according to his ability."

CHAP. VI.--PETER ACCUSES SIMON OF BEING WORSE THAN THE DEVIL.

And Simon
said: "When you have discussed all the subjects which I have
laid before you, I shall show you the cause of evil. Then I shall also reply
to what you have now said, and prove that that God whom you affirm to be blameless
is blameable." And Peter said: "Since I perceive from what you say
at the commencement that you are striving after nothing else than to subject
God, as being the author of evil, to blame, I have resolved to go along with
you all the ways you like, and to prove that God is entirely free from blame." And
Simon said: "You say this as loving God, whom you suppose you know; but
you are not right." And Peter said: "But you, as being wicked, and
hating God whom you have not known, utter blasphemous words." And Simon
said: "Remember that you have likened me to the author of evil." And
Peter said: "I confess it, I was wrong in comparing you to the evil one;
for I was compelled to do so, because I have not found one who is your equal,
or worse than you. For this reason I likened you to the evil one; for you happen
to be much more wicked than the author of evil. For no one can prove that the
evil one spoke against God; but all of us who are present see you speaking
daringly against Him." And Simon said: "He who seeks the truth ought
not to gratify any one in any respect contrary to what is really true. For
why does he make the inquiry at all? Why, I ask? for I am not also able; laying
aside the accurate investigation of things, to spend all my time in the praise
of that God whom I do not know."(3)

CHAP. VII.--PETER SUSPECTS SIMON OF NOT BELIEVING EVEN IN A GOD.

And Peter
said: "You are not so blessed as to praise Him, nor indeed
can you do such a good deed as this; for then you would be full of Him. For
thus said our Teacher, who always spoke the truth: 'Out of the abundance of
the heart the mouth speaketh.'(4) Whence you, abounding in evil purposes, through
ignorance speak against the only good God. And not yet suffering what you deserve
to suffer for the words which you have dared to utter,(5) you either imagine
that there will be no judgment, or perchance you think that there is not even
a God. Whence, not comprehending such long-suffering as His, you are moving
on to still greater madness." And Simon said: "Do not imagine that
you will frighten me into not investigating the truth of your examples. For
I am so eager for the truth, that for its sake I will not shrink from undergoing
danger. If, then, you have anything to say in regard to the propositions made
by me at the commencement, say it now."

CHAP. VIII.--PETER UNDERTAKES TO DISCUSS THE DEVIL'S ORIGIN.

And Peter
said: "Since
you compel us, after we have made accurate investigations into the contrivances
of God, to venture to state them, and that, too, to men
who are not able to comprehend thoroughly the contrivances of their fellow-men,
for the sake at least of those who are present, I, instead of remaining silent--a
course which would be most pious--shall discuss the subjects of which you wish
me to speak. I agree with you in believing that there is a prince of evil,
of whose origin the Scripture has ventured to say nothing either true or false.
But let us follow out the inquiry in many ways, as to how he has come into
existence, if it is the fact that he has come into existence; and of the opinions
which present themselves, let us select that which is most reverential, since
in the case of probable opinions, that one is assumed with confidence which
is based on the principle that we ought to attribute to God that which is more
reverential; and all the more so, if, when all other suppositions are removed,
there still remains one which is adequate and involves less danger.(1) But
I promise you, before I proceed with the investigation, that every method in
the investigation can show that God alone is blameless.

CHAP. IX.--THEORIES IN REGARD TO THE ORIGIN OF THE DEVIL.

"But, as you said, if the evil one is created either he has been begotten
as an animal, or he has been sent forth substantially by Him,(2) or he has
been compounded externally, or his will has arisen through composition; or
it happened that he came into existence from things non-existent, without composition
and the will of God; or he has been made by God from that which in no manner
and nowhere exists; or the matter, being lifeless or living, from which he
has arisen was outside of God; or he fashioned himself, or he was made by God,
or he is a relative thing, or he ever existed: for we cannot say that he does
not exist, since we have agreed in thinking that he does exist." And Simon
said: "Well have you distinguished all the methods of accounting for his
existence in a summary manner. Now it is my part to examine these various ideas,
and to show that the Creator is blameable. But it is your business to prove,
as you promised, that he is free from all blame. But I wonder if you will be
able. For, first, if the devil has been begotten from God as an animal, the
vice which is his is accordingly the same as that of him who sends him forth." And
Peter said: "Not at all. For we see many men who are good the fathers
of wicked children, and others who are wicked the fathers of good children,
and others again who are wicked producing both good and wicked(3) children,
and others who are good having both wicked and good children. For instance,
the first man who was created produced the unrighteous Cain and the righteous
Abel." To this Simon said: "You are acting foolishly, in using human
examples when discoursing about God." And Peter said: "Speak you,
then, to us about God without using human examples, and yet so that what you
say can be understood; but you are not able to do so.

CHAP. X.--THE ABSOLUTE GOD ENTIRELY INCOMPREHENSIBLE BY MAN.

"For
instance, then, what did you say in the beginning? If the wicked one has
been begotten of
God,
being of the same substance as He, then God is
wicked. But when I showed you, from the example which you yourself adduced,
that wicked beings come from good, and good from wicked, you did not admit
the argument, for you said that the example was a human one. Wherefore I now
do not admit that the term 'being begotten'(4) can be used with reference to
God; for it is characteristic of man, and not of God, to beget. Not only so;
but God cannot be good or evil, just or unjust. Nor indeed can He have intelligence,
or life, or any of the other attributes which can exist in man; for all these
are peculiar to man. And if we must not, in our investigations in regard to
God, give Him the good attributes which belong to man, it is not possible for
us to have any thought or make any statement in regard to God; but all we can
do is to investigate One point alone,--namely, what is His will which He has
Himself allowed us to apprehend, in order that, being judged, we might be without
excuse in regard to those laws which we have not observed, though we knew them."

CHAP. XI.--THE APPLICATION OF THE ATTRIBUTES OF MAN TO GOD.

And Simon,
bearing this, said: "You will not force me through shame to
remain silent in regard to His substance, and to inquire into His will alone.
For it is possible both to think and to speak of His substance. I mean from
the good attributes that belong to man. For instance, life and death are attributes
of man; but death is not an attribute of God, but life, and eternal life. Furthermore,
men may be both evil and good; but God can be only incomparably good. And,
not to prolong the subject too much, the better attributes of man are eternal
attributes of God." And Peter said: "Tell me, Simon, is it an attribute
of man to beget evil and good, and to do evil and good?" And Simon said: "It
is." And Peter said: "Since you made this assertion, we must assign
the better attributes of man to God; and so, while men beget evil and good,
God can beget good only and while men do evil and good God rejoices only in
doing good. Thus, with regard to God, we must either not predicate any of the
attributes of man and be silent, or it is reasonable that we should assign
the best of the good attributes to Him. And thus He alone is the cause of all
good things."

CHAP. XII--GOD PRODUCED THE WICKED ONE, BUT NOT EVIL.

And Simon
said: "If, then, God is the cause only of what is good, what
else can we think than that some other principle begot the evil one;(1) or
is evil unbegotten?" And Peter said: "No other power begot the wicked
one, nor is evil unbegotten, as I shall show in the conclusion; for now my
object is to prove, as I promised in the commencement, that God is blameless
in every(2) respect. We have granted, then, that God possesses in an incomparable
way the better attributes that belong to men. Wherefore also it is possible
for Him to have been the producer of the four substances,--heat, I mean, and
cold, moist and dry. These, as being at first simple and unmixed, were naturally
indifferent in their desire;(3) but being produced by God, and mixed externally,
they would naturally become a living being, possessing the free choice to destroy
those who are evil. And thus, since all things have been begotten from Him,
the wicked one is from no other source. Nor has he derived his evil from the
God who has created all things (with whom it is impossible that evil should
exist), because the substances were produced by Him in a state of indifference,
and carefully separated from each other; and when they were externally blended
through his art, there arose through volition the desire for the destruction
of the evil ones. But the good cannot be destroyed by the evil that arose,
even though it should wish to do so: for it exercises its power only(4) against
those who sin. Ignorant, then, of the character of each,(5) he makes his attempt
against him, and convicting him, he punishes him." And Simon said: "God
being able to mingle the elements, and to make His mixtures so as to produce
any dispositions that He may wish, why did He not make the composition of each
such as that it would prefer what is good?"

CHAP. XIII.--GOD THE MAKER OF THE DEVIL.

And Peter
said: "Now
indeed our object is to show how and by whom the evil one came into being,
since
he did come into being; but we shall show if
he came into being blamelessly, when we have finished the subject now in hand.
Then I shall show how and on account of what he came into being, and I shall
fully convince you that his Creator is blameless.(6) We said, then, that the
four substances were produced by God. And thus, through the volition of Him
who mingled them, arose, as He wished, the choice of evils. For if it had arisen
contrary to His determination, or from some other substance or cause, then
God would not have had firmness of will: for perchance, even though He should
not wish it, leaders of evil might continually arise, who would war against
His wishes. But it is impossible that this should be the case. For no living
being, and especially one capable of giving guidance, can arise from accident:
for everything that is produced must be produced by some one."

CHAP. XIV.--IS MATTER ETERNAL?

And Simon
said: "But what if matter, being coeval with Him, and possessing
equal power, produces as His foe leaders who hinder His wishes?" And Peter
said: "if matter is eternal, then it is the foe of no one: for that which
exists for ever is impassible, and what is impassible is blessed; but what
is blessed cannot be receptive of hatred, since, on account of its eternal
creation,(7) it does not fear that it will be deprived of anything. But how
does not matter rather love the Creator, when(8) it evidently sends forth its
fruits to nourish all who are made by Him? And how does it not fear Him as
superior, as trembling through earthquakes it confesses, and as, though its
billows ran high, yet, when the Teacher was sailing on it and commanded a calm,
it immediately obeyed and became still?(9) What! did not the demons go out
through fear and respect for Him, and others of them desired to enter into
swine; but they first entreated Him before going, plainly because they had
no power to enter even into swine without His permission?"(10)

CHAP. XV.--SIN THE CAUSE OF EVIL.

And Simon
said: "But what if, being lifeless, it possesses a nature capable
of producing what is evil and what is good?" And Peter said: "According
to this statement, it is neither good nor evil, because it does not act by
free choice, being lifeless and insensible. Wherefore it is possible to perceive
distinctly in this matter, how, being lifeless, it produces as if it were living;(1)
and being insensible, it yet plainly fashions artistic shapes both in animals
and plants." And Simon said: "What! if God Himself gave it life,
is not He, then, the cause of the evils which it produces?" And Peter
said: "If God gave it life according to His own will, then it is His Spirit
that produces it, and no longer is it anything hostile to God, or of equal
power with Him; or it is impossible that everything made by Him is made according
as He wishes. But you will say, He Himself is the cause of evil, since He Himself
produces the evils through it. What sort, then, are the evils of which you
speak? Poisonous serpents and deadly plants, or demons, or any other of those
things that can disturb men?--which things would not have been injurious had
not man sinned, for which reason(2) death came in. For if man were sinless,
the poison of serpents would have no effect, nor the activities of injurious
plants, nor would there be the disturbances of demons, nor would man naturally
have any other suffering; but losing his immortality on account of his sin,
he has become, as I said, capable of every suffering. But if you say, Why,
then, was the nature of man made at the beginning capable of death? I tell
you, because of free-will; for if we were not capable of death, we could not,
as being immortal, be punished on account of our voluntary sin.(3) And thus,
on account of our freedom from suffering, righteousness would be still more
weakened if we were wicked by choice; for those who should have evil purposes
could not be punished, on account of their being incapable of suffering.(4)

CHAP. XVI.--WHY THE WICKED ONE IS ENTRUSTED WITH POWER.

And Simon
said to this: "I have one thing more to say in regard to the
wicked one. Assuredly, since God made him out of nothing, he is in this respect
wicked,(5) especially since he was able to make him good, by giving him at
his creation a nature in no way capable of selecting wickedness." And
Peter said: "The statement that He created him out of nothing, with a
power of choice, is like the statement we have made above, that, buying made
such a constitution as can rejoice in evils, He Himself appears to be the cause
of what took place. But since there is one explanation of both statements,
we shall show afterwards why, it was that He made him rejoice in the destruction
of the wicked." And Simon said: "If he made the angels also voluntary
agents, and the wicked one departed from a state of righteousness, why has
he been honoured with a post of command? Is it not! plain that he who thus
honoured him takes pleasure in the wicked, in that he has thus honoured him?"(6)
And Peter said: "If God set him by law, when he rebelled, to rule over
those who were like him, ordering him to inflict punishment on those who sin,
He is not unjust. But if it he the case that He has honoured him even after
his revolt, He who honoured him saw beforehand his usefulness; for the honour
is temporary, and it is right that the wicked should be ruled by the wicked
one, and that sinners should be punished by him."

CHAP. XVII.--THE DEVIL HAS NOT EQUAL POWER WITH GOD.

And Simon
said: "If, then, he exists for ever, is not the fact of the
sole government of God thus destroyed, since there is another power, namely,
that concerned with matter, which rules along with Him?" And Peter said: "If
they are different in their substances, they are different also in their powers,
and the superior rules the inferior. But if they are of the same substance,
then they are equal in power, and they are in like manner good or bad. But
it is plain that they are not equal in power; for the Creator put matter into
that shape of a world into which He willed to put it. Is it then at all possible
to maintain that it always existed, being a substance; and is not matter, as
it were, the storehouse of God? For it is not possible to maintain that there
was a time(7) when God possessed nothing, but He always was the only ruler
of it. Wherefore also He is an eternal sole ruler;(8) and on this account it
would justly be said to belong to Him who exists, and rules, and is eternal."(9)
And Simon said: "What then? Did the wicked one make himself? And was God
good in such a way, that, knowing be would be the cause of evil, he yet did
not destroy him at his origination, when he could have been destroyed, as not
yet being perfectly made? For if he came into being suddenly and complete,
then on that account(10) he is at war with the Creator, as having come suddenly
into being, possessed of equal power with him."

CHAP. XVIII.--IS THE DEVIL A RELATION?

And Peter
said: "What you state is impossible; for if he came into existence
by degrees, He could have cut him off as a foe by His own free choice. And
knowing beforehand that he was coming into existence, He would not have allowed
him as a good, had He not known that by reason of him what was useful was being
brought into existence.(1) And he could not have come into existence suddenly,
complete, of his own power. For he who did not exist could not fashion himself;
and he neither could become complete out of nothing, nor could any one justly
say that he bad substance,(2) so as always to be equal in power if lie were
begotten." And Simon said: "Is he then a mere relation, and in this
way wicked?(3)--being injurious, as water is injurious to fire, but good for
the seasonably thirsty land; as iron is good for the cultivation of the land,
but bad for murders; and lust is not evil in respect of marriage, but bad in
respect of adultery; as murder is an evil, but good for the murderer so far
as his purpose is concerned; and cheating is an evil, but pleasant to the man
who cheats; and other things of a like character are good and bad in like manner.
In this way, neither is evil, nor good; for the one produces the other. For
does not that which seems to be done injuriously rejoice the doer, but punish
the sufferer? And though it seems unjust that a man should, out of self-love,
gratify himself by every means in his power, to whom, on the other hand, does
it not seem unjust that a man should suffer severe punishments at the hand
of a just judge for having loved himself?"

CHAP. XIX.--SOME ACTIONS REALLY WICKED.

And Peter
said: "A man ought to punish himself through self-restraint,(4)
when his lust wishes to hurry on to the injury of another, knowing that(5)
the wicked one can destroy the wicked, for he has received power over them
from the beginning. And not yet is this an evil to those who have done evil;
but that their souls should remain punished after the destruction, you are
right in thinking to be really harsh, though the man who has been fore-ordained
for evil should say that it is right.(6) Wherefore, as I said, we ought to
avoid doing injury(7) to another for the sake of a shortlived pleasure, that
we may not involve ourselves in eternal punishment for the sake of a little
pleasure." And Simon said "Is it the case, then, that there is nothing
either bad or good by nature, but the difference arises through law and custom?
For is it not(8) the habit of the Persians to marry their own mothers, sisters
and daughters, while marriage with other women is prohibited(9) as most barbarous?
Wherefore, if it is not settled what things are evil, it is not possible for
all to look forward to the judgment of God." And Peter said: "This
cannot hold; for it is plain to all that cohabitation with mothers is abominable,
even though the Persians, who are a mere fraction of the whole, should under
the effects of a bad custom fail to see the iniquity of their abominable conduct.
Thus also the Britons publicly cohabit in the sight of all, and are not ashamed;
and some men eat the flesh of others, and feel no disgust; and others eat the
flesh of dogs; and others practice other unmentionable deeds. Thus, then we
ought not to form our judgments with a perception which through habit has been
perverted from its natural action. For to be murdered is an evil, even if all
were to deny it; for no one wishes to suffer it himself, and in the case of
theft(10) no one rejoices at his own punishment. If, then, no one(11) were
at all ever to confess that these are sins, it is right even then to look forward
of necessity to a judgment in regard to sins." When Peter said this, Simon
answered: "Does this, then, seem to you to be the truth in regard to the
wicked one? Tell me."

CHAP. XX.--PAIN AND DEATH THE RESULT OF SIN.

And Peter
said: "We remember that our Lord and Teacher, commanding us,
said, 'Keep the mysteries for me and the sons of my house.' Wherefore also
He explained to His disciples privately the mysteries of the kingdom of heaven.(12)
But to you who do battle with us, and examine into nothing else but our statements,
whether they be true or false, it would be impious to state the hie den truths.
But that none of the bystanders may imagine that I am contriving excuses,(13)
because I am unable to reply to the assertions made by you, I shall answer
you by first putting the question, If there had been a state of painlessness,
what is the meaning of the statement. 'The evil one was?'" And Simon said: "The
words have no meaning." And Peter: "Is then evil the same as pain
and death?" And Simon: "It seems so." And Peter said: "Evil,
then, does not exist always, yea, it cannot even exist at all substantially;
for pain and death belong to the class of accidents, neither of which can co-exist
with abiding strength. For what is pain but the interruption of harmony? And
what is death but the separation of soul from body? There is therefore no pain
when there is harmony. For death does not even at all belong to those things
which substantially exist: for death is nothing, as I said, but the separation
of soul from body; and when this takes place, the body, which is by nature
incapable of sensation, is dissolved; but the soul, being capable of sensation,
remains in life and exists substantially. Hence, when there is harmony there
is no pain, no death, no, not even deadly plants nor poisonous reptiles, nor
anything of such a nature that its end is death. And hence, where immortality
reigns, all things will appear to have been made with reason. And this will
be the case when, on account of righteousness, man becomes immortal through
the prevalence of the peaceful reign of Christ, when his composition will be
so well arranged as not to give rise(1) to sharp impulses; and his knowledge,
moreover, will be unerring, so as that he shall not mistake(1) evil for good;
and he will suffer no pain, so that he will not be mortal."(2)

CHAP. XXI.--THE USES OF LUST, ANGER, GRIEF.

And Simon
said:(3) "You were right in saying this; but in the present
world does not man seem to you to be capable of every kind of affection,--as,
for instance, of lust; anger, grief, and the like?" And Peter said: "Yes,
these belong to the things that are accidental, not to those that always exist,
and it will be found that they now occur with advantage to the soul. For lust
has, by the will of Him who created all things well, been made to arise within
the living being, that, led by it to intercourse, he may increase humanity,
from a selection of which a multitude of superior beings arise who are fit
for eternal life. But if it were not for lust, no one would trouble himself
with intercourse with his wife; but now, for the sake of pleasure, and, as
it were, gratifying himself, man carries out His will. Now, if a man uses lust
for lawful marriage, he does not act impiously; but if he rushes to adultery,
he acts impiously, and he is punished because he makes a bad use of a good
ordinance. And in the same way, anger has been made by God to be lighted up
naturally within us, in order that we may be induced by it to ward off injuries.
Yet if any one indulges it without restraint, he acts unjustly; but if he uses
it within. due bounds, he does what is right. Moreover, we are capable of grief,
that we may be moved with sympathy at the death of relatives, of a wife, or
children, or brothers, or parents, or friends, or some others, since, if we
were not capable of sympathy, we should be inhuman. In like manner, all the
other affections will be found to be adapted for us, if at least the reason
for their existence(4) be considered."

CHAP. XXII.--SINS OF IGNORANCE.

And Simon: "Why is it, then, that some die prematurely, and periodical
diseases arise; and that there are, moreover, attacks of demons, and of madness,
and all other kinds of afflictions which can greatly punish?" And Peter
said: "Because men, following their own pleasure in all things, cohabit
without observing the proper times; and thus the deposition of seed, taking
place unseasonably, naturally produces a multitude of evils. For they ought
to reflect, that as a season has been fixed suitable for planting and sowing,(5)
so days have been appointed as appropriate for cohabitation, which are carefully
to be observed. Accordingly some one well instructed in the doctrines taught
by Moses, finding fault with the people for their sins, called them sons of
the new moons and the sabbaths.(6) Yet in the beginning of the world then lived
long, and had no diseases. But when through carelessness they neglected the
observation of the proper times, then the sons in succession cohabiting through
ignorance at times when(7) they ought not, place their children under innumerable
afflictions. Whence our Teacher, when we inquired of Him(8) in regard to the
man who was blind from his birth, and recovered his sight, if this man sinned,
or his parents, that he should be born blind, answered, 'Neither did he sin
at all, nor his parents, but that the power of God might be made manifest through
him in healing the sins of ignorance.'(9) And, in truth, such afflictions arise
because of ignorance; as, for instance, by not knowing when one ought to cohabit
with his wife, as if she be pure from her discharge. Now the afflictions which
you mentioned before are the result of ignorance, and not, assuredly, of any
wickedness that has been perpetrated. Moreover, give me the man who sins not,
and I will show you the man who suffers not; and you will find that he not
only does not suffer himself, but that he is able(10) to heal others. For instance,
Moses, on account of his piety, continued free from suffering all his life,
and by his prayers he healed the Egyptians when they suffered on account of
their sins."

CHAP. XXIII.--THE INEQUALITIES OF LOT IN HUMAN LIFE.

And Simon
said: "Let me grant that this is the case: does not the inequality
of lot amongst men seem to you most unjust? For one is in penury, another is
rich; one is sick, another is in good health: and there are innumerable differences
of a like character in human life."(1) And Peter said: "Do you not
perceive, Simon, that you are again shooting your observations beyond the mark?
For while we were discussing evil, you have made a digression, and introduced
the question of the anomalies that appear in this world. But I shall speak
even to this point. The world is an instrument artistically contrived, that
for the male who is to exist eternally, the female may bear eternal righteous
sons. Now they could not have been rendered perfectly pious here, had there
been no needy ones for them to help. In like manner there are the sick, that
they may have objects for their care. And the other afflictions admit of a
like explanation." And Simon said: "Are not those in humble circumstances
unfortunate? for they are subjected to distress, that others may be made righteous." And
Peter said: "If their humiliation were eternal, their misfortune would
be very great. But the humiliations and exaltations of men take place according
to lot; and he who is not pleased with his lot can appeal,(2) and by trying
his case according to law, he can exchange his mode of life for another." And
Simon said: "What do you mean by this lot and this appeal?" And Peter
said: "You are now demanding the exposition of another topic; but if you
permit me, we can show you how, being born again, and changing your origin,
and living according to law, you will obtain eternal salvation."

CHAP. XXIV.--SIMON REBUKED BY FAUSTUS.

And Simon
hearing this, said: "Do not imagine that, when I, while questioning
you, agreed with you in each topic, I went to the next, as being fully assured
of the truth of the previous; but I appeared to yield to your ignorance, that
you might go on to the next topic, in order that, becoming acquainted with
the whole range of your ignorance, I might condemn you, not through mere conjecture,
but from full knowledge.(3) Allow me now to retire for three days, and I shall
come back and show that you know nothing." When Simon said this, and was
on the point of going out, my father said: "Listen to me, Simon, for a
moment, and then go wherever you like. I remember that in the beginning, before
the discussion, you accused me of being prejudiced, though as yet you had no
experience of me. But now, having heard you discuss in turn, and judging that
Peter has the advantage, and now assigning to him the merit of speaking the
truth, do I appear to you to judge correctly, and with knowledge;(4) or is
it not so? For if you should say that I have judged correctly, but do not agree,
then you are plainly prejudiced, inasmuch as you do not wish to agree, after
confessing your defeat. But if I was not correct in maintaining that Peter
has the advantage in the discussion, do you convince us how we have not judged
correctly, or you will cease s to discuss with him before all, since you will
always be defeated and agree, and in consequence your own soul will suffer
pain, condemned as you will be, and in disgrace, through your own conscience,
even if you do not feel shame before all the listeners as the greatest torture;
for we have seen you conquered, in fact, and we have heard your own lips confess
it. Finally, therefore, I am of opinion that you will not return to the discussion,
as you promised; but that you may seem not to have been defeated,(6) you have
promised, when going away, that you will return."

CHAP. XXV.--SIMON RETIRES. SOPHONIAS ASKS PETER TO STATE HIS REAL OPINIONS
IN REGARD TO EVIL.

And Simon
hearing this, gnashed his teeth for rage, and went away in silence. But Peter
(for a considerable
portion of the day still remained) laid his hands
on the large multitude to heal them; and having dismissed them, went into the
house with his more intimate friends, and sat down. And one of his attendants,
of the name of Sophonias, said: "Blessed is God, O Peter, who selected
you and instructed(7) you for the comfort of the good. For, in truth, you discussed
with Simon with dignity and great patience. But we beg of you to discourse
to us of evil; for we expect that you will state to us your own genuine belief
in regard to it,--not, however at the present moment, but to-morrow, if it
seems good to you: for we spare you, because of the fatigue you feel on account
of your discussion." And Peter said: "I wish you to know, that he
who does anything with pleasure. finds rest in the very toils themselves; but
he who does not do what he wishes, is rendered exceedingly weary by the very
rest he takes. Wherefore you confer on me a great rest when you make me discourse
on topics which please me." Content, then, with his disposition, and sparing
him on account of his fatigue, we requested him to put the discussion off till
the night, when it was his custom to discourse to his genuine friends. And
partaking of salt, we turned to sleep.